Asocial memories, ‘poisonous knowledge’, and haunting in Mongolia

This article argues that memories that come from contexts that are adversarial, and that are not always based on communication and sociality, should be better integrated within the existing theories of social memory. Shamans in postsocialist Mongolia claim that previously suppressed origin spirits demand that their descendants become initiated as shamans in exchange for ceasing to harass them for forgetting and abandonment. Some clients refuse to become initiated as shamans and thus choose to sever their relationship with their past. In this article I explore one such refusal, which led to a disintegration of existing social ties, while also yielding unexpected memories. These memories are different from the shared memories that emerge in the context of organized shamanic rituals. Circulated through rumour and supposition instead of positive sociality and sharing, these ‘asocial’ memories also act as a particular kind of ‘poisonous knowledge’, prompting each individual to withdraw from the network as a way of avoiding the alleged harm from unattended spirits. Owing to divergent subject positioning, where one person's remembering is another's forgetting, the haunting by unwanted memories continues, as resolution through unifying communal ritual is not possible.     

Exploring Shamanic Journeying: Repetitive Drumming with Shamanic Instructions Induces Specific Subjective Experiences but No Larger Cortisol Decrease than Instrumental Meditation Music

Exposure to repetitive drumming combined with instructions for shamanic journeying has been associated with physiological and therapeutic effects, such as an increase in salivary immunoglobulin A. In order to assess whether the combination of repetitive drumming and shamanic instructions is specifically associated with these effects, we compared the effect of listening to either repetitive drumming or instrumental meditation music for 15 minutes on salivary cortisol concentration and on self-reported physiological and psychological states. For each musical style, two groups of participants were exposed to two conditions: instructions for shamanic journeying or relaxation instructions. A total of 39 participants (24 females) inexperienced in shamanic journeying completed the experiment. Salivary cortisol concentrations were measured before and after exposure to music. In addition, participants filled out a mood questionnaire before and after the experiment and completed a post experiment questionnaire on their experiences. A significant decrease in the concentration in salivary cortisol was observed across all musical styles and instructions, indicating that exposure to 15 minutes of either repetitive drumming or instrumental meditation music, while lying down, was sufficient to induce a decrease in cortisol levels. However, no differences were observed across conditions. Significant differences in reported emotional states and subjective experiences were observed between the groups. Notably, participants exposed to repetitive drumming combined with shamanic instructions reported experiencing heaviness, decreased heart rate, and dreamlike experiences significantly more often than participants exposed to repetitive drumming combined with relaxation instructions. Our findings suggest that the subjective effects specifically attributed to repetitive drumming and shamanic journeying may not be reflected in differential endocrine responses.     

When the Tutelary Spirit Objected: Conflict and Possession among the Using of East Java,Indonesia

This article discusses a case of possession in East Java that took place in the context of an important customary ritual, the seblang dance. In the course of this ritual, villagers meet their obligations to the spirits of fertility that allowed them to use the land on which their village and fields are located. Considerable stress was caused by a potential dancer who, perhaps for religious reasons, declined to dance although she had been specifically chosen by the spirits. This was an unheard of situation, and was feared to put the welfare of the community at risk. Further stress was caused by perceived interference by government officials whose rejection of an alternate dancer for aesthetic reasons caused the village’s tutelary spirit to become angry, jeopardising the presentation of the ritual and thereby the welfare of the community. After two and a half hours of negotiation, during which narratives reflecting both tradition and the current situation were constructed and reconstructed, the village head resolved the immediate problem by appealing to the spirit’s civic position, though leaving the door open for further problems in the future.     

Shamanism and ritual in South America: an inquiry into Amerindian shape-shifting

Using ethnographic material on the Chachi, an Amerindian group in Northwest Ecuador, this article attempts to develop a renewed understanding of shamanism and ritual among so-called 'indigenous peoples' in South America, in both lowland and highland areas. I show that the human domain and that of spirits are always equivalent. It is also suggested that shamanic curing and many other forms of ritual can fruitfully be understood as instances of metamorphosis. In order to explore this argument I develop the notion of 'shape-shifting'.  

Résumé

Utilisant des matériaux ethnographiques sur les Chachi, groupe amérindien de la côte pacifique équatorienne, cet article tente de développer une compréhension renouvelée du chamanisme et des rituels des peuples indigènes de l'Amérique du Sud, à la fois dans les basses terres et dans les Andes. L'auteur explique pourquoi le domaine de l'humain et celui des esprits sont toujours équivalents. Il suggère ensuite que l'on gagne à comprendre les thérapies chamaniques et beaucoup d'autres formes rituelles comme des faits de métamorphose. Pour étayer cet argument, il développe la notion de « changement de forme >>.     

Managing alterity from within: the ontological turn in anthropology and indigenous efforts to shape shamanism

The ontological turn is gaining momentum among many anthropologists today, evidenced by multiple debates and symposia in recent years addressing the role of ontological approaches within the discipline. Equal to the force of the ontological turn are the growing number of passionate critiques that question everything from the ethnographic and historical integrity of this body of work to its intellectual motivations and political effects. This article commends ontologists for bringing greater attention to the crucial role of spirits in many people's lives and for their efforts to gain deeper understandings of different realities. Yet we also agree with critics in their identification of various troubling tendencies in prominent ontologists’ analyses. We highlight how many of these disturbing inclinations emerge through ontologists’ attempts to connect their ethnographic analyses to Eduardo Viveiros de Castro's theory of multinaturalist perspectivism. Finally, we analyse one of the favourite research topics of those associated with the ontological turn – shamanism – in one of the regions most often heralded as an oasis of radical alterity – the Amazon – in a way that specifically aims to avoid the problematic orientations we identify. Specifically, we describe a series of historical changes in the relationships between shamans and indigenous leaders to draw attention to how relationships to shamanic power/knowledge are unevenly distributed, actively debated, and co‐constructed through changing historical and political contexts.     

Rathwa Pithoro: Writing about Writing and Reading Painted Ethnography

Based on fieldwork among the Rathwa tribal community of Gujarat, this article is an analysis of the ritual and installation of wall painting known as Pithoro. The analysis of the culture's own construct of what constitutes writing and reading is considered to bring out the magical power in interpreting that which is written and/or drawn. As the reading capacity is more significant, especially the one undertaken by the ritual specialist, the ethnographic account treats the paintings installed not only for the sake of ritual but to alter politicoeconomic situations of the Rathwa tribals in the course of history. This article presents the paintings as a total communication system, which is not just the work of art drawn but also written within the culture, as their own ethnography for the culture itself.     

The End of the Beginning? Mining,sacred geographies,memory and performance in Lihir

This article explores the critical ways in which the relationship between landscape and memory is mediated by performance—through song, dance, ritual and the movements of the living and the dead. In the Lihir group of islands, in Papua New Guinea, these acts of memorialisation are rehearsed on a remarkable stage, an involuted cosmography or sacred geography in which the cosmological point of origin, the sacred rock of Ailaya, is also the ultimate destination for all human and spirit forms. Spirit beings are held to have emerged from the Ailaya, spreading across the island group, their tracks charting the links amongst distant clan members and the networks of alliance between trading partners. It is to the Ailaya that the spirits of deceased Lihirians must return, following preparatory mortuary rites and sung along a route that recalls the spirit connections. This teleological process is mapped through an account of the performance of relationships between people and land, to which an additional layer of complexity is added by the presence of a giant gold mine, in which the Ailaya is again the central feature.     

Potential and effective meaning in therapeutic ritual

Anthropologists who accept the functionalist dogma that everything in a culture is related to everything else can easily demonstrate from their own point of view that any ritual is richly meaningful. If, then, the healing power of therapeutic ritual depends on making illness meaningful, any ritual, if seen from this perspective, should be efficacious. We must distinguish, however, between potential and effective meaning, i.e. what a ritual might mean and what it does mean to participants in it who generally lack an anthropologist's global view of their culture. Effective meaning can be assessed by examining a ritual's relevance to the situation in which it occurs and factors which facilitate or hinder communication of what it might mean to particular persons. This argument is illustrated by analyzing the meaning of a Chinese healing ritual in two different situations in which it occurs.     

National ceremonies: the pursuit of authenticity

Abstract

This article asks what, if any, impact national ceremonies have on the formation of national identities. Why are some ceremonies perceived as national and persistent through time, while others fail to achieve that status? It argues that national ceremonies can only be examined as specific types of situations – performances, rather than rituals – characterized by the relationship between performers and their audiences. Following Jeffery Alexander's cultural pragmatics theory, national ceremonies are seen as successful only when a performance is perceived as authentic. A ceremony's authenticity is, at best, a quality of experience among its audience. Only when the audience is transformed into willing participants through a performance's mise-en-scène can a national ceremony be seen as a ritual-like performance. The paper will conclude that the efficacy of these performances is temporary, and that even when a performance succeeds in creating a community of shared experience, that community dissolves with the end of the performance.     

INNOVATION AND ANCESTRAL REVELATION: THE CASE OF DREAMS

This article explores aspects of the relationship between tradition and innovation in an Australian Aboriginal society by looking at dreams as a 'traditional' facet of cultural change. In many Aboriginal societies spirits of the deceased, spirit beings, and ancestral figures are said to communicate with and 'reveal' certain things to the dreamer. Some things that are revealed, such as those pertaining to ritual and ceremonial life, are said to have existed 'from the beginning' and are not considered to be 'new'. Here I discuss a case of ancestral revelation relating to a commonplace sphere of Aboriginal life – the card game. Through this I explore something of the complexity of the ways in which 'traditional' beliefs and forms of innovation are dialectically interdependent with contemporary cultural experiences as well as with distinctive historical experiences which have preceded them.     

The dollarization of Vietnamese ghost money

Offering money to gods, ancestors, and ghosts is an increasingly important part of everyday life in Vietnam. When it concerns the traces of a violent war, this custom is believed to help the spirits of the dead become liberated from their grievous histories. This article discusses the role of money in death commemoration, focusing on how money-offering takes on different meanings between gods and ancestors, on the one hand, and displaced, grievous ghosts, on the other. Based on this discussion, the article will explore the current situation where replica US dollar notes have become a pre-eminent ritual currency in parts of Vietnam and how this situation is related to changing political relations in the imagined world of the dead.     

A sacred social: Christian relationalism and the re-enchantment of the world

This article intervenes in an ongoing debate as to whether or not Christianity introduces individualism into the lives of its converts. Drawing on an ethnographic account of Emmanuel, a French Catholic Charismatic community, it demonstrates that, counter to the argument that in social cases where Christianity is central, individualism emerges as a prominent value, in some cases it is relationalism that shapes Christian ethical aspirations. I argue that differences observed across contexts in expressions of value and configuration of personhood may be the result of the varied manners in which divine presence is experienced and understood to inhabit the world across Christian communities. Bringing God into the centre of ethnographic analysis in accounting for these differences broadens the debate's comparative reach, while underscoring the manner in which divine agency shapes the ethical aspirations of religious persons and their orientations to social others. Considering the ethical and political implications that one's orientation to the social can have, further investigation is called for into the manner in which the divine is experienced and invoked in social and ritual life.     

Converting the Spirit Spouse: The Violent Transformation of the Pentecostal Female Body in Maputo,Mozambique

This article discusses the forceful transformation of the female body in Brazilian Pentecostalism in urban Mozambique and argues for an understanding of Pentecostal conversion as embodying spiritual warfare. Presenting the case of avenging spirits, such as the spirit spouse, it explores how spirits interfere in women's new socio-economic positions and intimate relationships. Pentecostal women learn to stay in control of their body under guidance of the Holy Spirit and a ‘violent’ war against the spirit spouse unfolds. The prevalence of ‘violence’ implies that we should critically question a perception of conversion as bringing healing and harmony.     

Affect,creativity, and community‐making in a Congolese song‐dance performance: or how to follow the movement of the social

In rural Punu society, song‐dance performances of rejoicing are deeply connected with forces of regeneration; they not only celebrate the sexual encounter but also, in their constituent dynamic, aim progressively to awaken a shared feeling of joy that leads to the intensification of the dancing and to the creation and diffusion of new songs. I seek to account for this regenerative potential by pursuing Turner's processual view of ritual performance, which acknowledges moments of structure and lack of structure. In this regard, I develop the dynamic of community‐making and creative flow in the performances with reference to Collins's reading of Durkheim's collective effervescence and Tarde's idea of imitation. As a whole, I argue that paying attention to rhythm and affect, inasmuch as they are a lived realization of structure and flow, is essential for understanding the revitalizing articulation between these terms and for following the ongoing movement of the social.     

The Effectiveness of Shamans in an Indonesian Ritual

Healing is the ostensible purpose of the mabolong, a shamanic ceremony of the Wana of Sulawesi , Indonesia. But the ritual serves political ends as well by providing an arena for performers to establish and maintain their reputations as shamans. Shamans' attempts to attract and to hold an audience can eclipse their efforts to heal. In light of this dynamic, the ritual's therapeutic potential for patients can be considered only when its symbolic and dramatic appeal for an entire community is understood. The interplay of symbolism, drama, and therapy is examined with special reference to theories of ritual and catharsis proposed by Lévi-Strauss and T. J. Scheff.     

Sacrifice as the ideal hunt: a cosmological explanation for the origin of reindeer domestication

The Siberian Northeast shows striking parallels between the cosmologies of hunters and reindeer herders. What may this tell us about the transformation from hunting to pastoralism? This article argues for a structural identity between hunting and sacrifice, and for the domestication of the reindeer as the result of hunters' efforts to use sacrifice to control the accidental variables of the hunt. Hunters can practise their ethos of ‘trust’ with prey only through highly controlled ritual enactments. We describe two: the famous bear festival of the Amur Gulf region and the consecrated reindeer of the Eveny. Both express the same overall logic by which sacrifice functions as an ideal hunt. The animal is involved in a relation not of domination but of trust, while also undergoing a process of taming. We therefore suggest that the reindeer's domestication may be based not only on ecological or economic adaptations, but also on cosmology.     

A relational approach to a Papua New Guinea male ritual cycle

The article analyses the male ritual cycle of the Ankave‐Anga in Papua New Guinea. In the 1980s, male initiations in this region were interpreted as institutions for the reproduction of male domination. And yet, looking at the ritual gestures performed at the same time by the men in the forest and by the women in the village, it becomes possible to offer another interpretation, one that, following Marilyn Strathern, underscores a relational dimension. But, whereas Strathern saw these rituals as times when boys went from a ‘cross‐sex’ state to a ‘single‐sex’ state capable of reproduction, following a process of extraction, the article argues that the Ankave ritual cycle can be read as an ordered series of transformations of the relations between the boys and their mothers and sisters, in the presence of these female relatives. At the heart of these initiations lies the boys' accession to the capacity to act for others. Such an analysis of specific ethnographic Melanesian material makes possible a critical appraisal of the Strathernian notions of partibility and detachability, which have often been taken as given by researchers outside the region.     

The Delphic bee: Bees and toxic honeys as pointers to psychoactive and other medicinal plants

Herein a brief review, with 49 references, of the history and phytochemistry of toxic honeys, in which bees have sequestered plant secondary compounds naturally occurring in plant nectars (floral and extrafloral). It is hypothesized that such toxic honeys could have served as pointers to psychoactive and other medicinal plants for human beings exploring novel ecosystems, causing such plants to stand out, even against a background of extreme biodiversity. After reviewing various ethnomedicinal uses of toxic honeys, the author suggests that pre-Columbian Yucatecan Mayans intentionally produced a psychoactive honey from the shamanic inebriant Turbina corymbosa as a visionary substrate for manufacture of their ritual metheglin, balché.     

Brands as masks: public secrecy and the counterfeit in Côte d'Ivoire

Rethinking Simmel's comparison of secrecy and adornment, I consider the ways in which brands function much like masking practices, concealing even as they reveal, using the visible to hide/signify the invisible. The classic masking scenario is one in which men wear masks and claim to be powerful ancestral spirits, keeping the fact of their performance a secret from women and uninitiated boys. However, the secrecy is ambiguous, for women give signs of knowing and men seem to believe in the spirits they pretend to be only pretending to be. In Côte d'Ivoire, where masks are a symbol of national identity, consumption focuses around displaying supposedly authentic name brand labels. Urban Ivoirians call this display of wealth and consumption ‘bluffing’, exposing the artifice of their supposed affluence. Still, the success of their performance depends on the authenticity of expensive European and American brands, in a market where most of what is available is counterfeit. Underneath the public secret of their performative display lies the deeper secret that they remain uncertain of the legitimacy of their purchases. Masks and brands both metaphorically delineate a metonymic though invisible connection to authentic power, but the secrecy of what lies beneath the masked performance provides an unstable ambiguity in which it is always possible that the surface is that which it represents. Brands always contain this instability between appearance and the genuine, for all are ultimately copies whose uncertain authenticity we cover up with public secrecy.